. QUESTION STYLES AND OBJECTIVES IN THE QUR’ĀN
QUESTION STYLES AND OBJECTIVES
IN THE QUR’ĀN
The objectives of question in the
Qur’ān are either genuine called الْاسْتِفْهَامُ الْحَقْيْقِي(genuine question) or
ingenuine called الْاسْتِفْهَامُ غَيْرُالْحَقْيْقِي (ingenuine question).
A.
الْاسْتِفْهَامُ
الْحَقْيْقِي (genuine question)
Muslim
scholars agree that Allah does not ask any genuine question in the Qur’ān in
the sense that He does not know the answer, as He knows everything, He is the
All-Knower (الْعَلِيْم). Therefore,
any question given by Allah is always ingenuine, majāz (metaphor, figurative speech). He
might ask question to let others know the answer. The genuine questions are
from other than Him and are few compared to the ingenuine questions.
B.
الْاسْتِفْهَامُ
غَيْرُالْحَقْيْقِي (ingenuine question).
Jalāl
al- Dīn
al-Suyūṭī
(d. 911/1505) in his Itqān mentioned
thirty-two different objectives for Qur’ānic
questions, whereas Badr al-Dīn
al-Zarkashī
(d. ) in his al-Burhān mentioned
twenty-eight only, but with more specifications and details. We shall deal with
the 32 objectives consulting al-Zarkashī’s commentary, as follows:
1.
الْانْكَار (al-inkār),
renunciation. The term inkār means: denial, disavowal, negation, contestation;
refusal, rejection, non-acceptance. Abū ’l-Su‘ūd divides inkiār into two main categories, namely, (a) denying that something has occurred which
he calls انْكَارُ الْوَاقِع(inkāru ’l-wāqi’), namely, rejecting the fact, or (b) denying the
possibility of the occurrence of something, which he calls
انْكَارُ الْوُقُوْع (inkāru ’l-wuqū‘),
namely, rejecting that something can happen, with the following details:
a.
انْكَارُ
الْوَاقِع (inkāru
’l-wāqi’), is either:
(i) in positive case (فِي الايجاب) to
indicate its ugliness and
disgracefulness, and reproach of its doer, such as in the following verses:
وَلُوطًا إِذْ قَالَ لِقَوْمِهِ أَتَأْتُونَ الْفَاحِشَةَ مَا سَبَقَكُمْ
بِهَا مِنْ
أَحَدٍ مِنَ الْعَالَمِينَ (الأعراف:۸۰)
And (remember) Lūt (Lot) when he said to his
people:
“Do you com it the worst sin such as
none
preceding you has committed in th
e ‘Ālamīn (mankind and jinn)?
(Q. 7:80)
فَانْطَلَقَا حَتَّى إِذَا لَقِيَا غُلَامًا فَقَتَلَهُ قَالَ أَقَتَلْتَ
نَفْسًا
زَكِيَّةً بِغَيْرِ نَفْسٍ لَقَدْ جِئْتَ شَيْئًا نُكْرًا (الكهف:۷٤)
Then they both proceeded till they met a boy, and
he (al-Khidr) killed him. [Mūsā (Moses) said: “Have
you killed an innocent person who
had killed none?
Verily, you have committed a
thing Nukra
(a great Munkar – prohibited,
evil,
dreadful thing)!” (Q. 18:74)
(ii)
in negative
case (فِي النَّفْي) , namely, renunciation for not doing something , such as in the following
verses:
لَقَدْ أَنْزَلْنَا إِلَيْكُمْ كِتَابًا
فِيهِ ذِكْرُكُمْ أَفَلَا تَعْقِلُونَ (الأنبياء:۱۰)
Indeed, We have sent down for you (O mankind)
a Book
(the Qur‘ān) in which there is Dhikrukum’
(your
Reminder or an honour for you, i.e. honour
for the
one who follows the teaching of the
Qur’ān and
acts on its teachings). Will you
not then understand? (Q. 21:10)[1]
وَإِلَى عَادٍ أَخَاهُمْ هُودًا
قَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ
إِلَهٍ غَيْرُهُ أَفَلَا
تَتَّقُونَ (الأعراف:٦٥)
And to ‘Ād (people, We
sent) their brother Hūd.
He said: “O my people!
Worship Allah! You have
no other Ilāh (God) but
Him. Lā ilāha illallāh:
none has the right to be
worshipped but Allah.)
Will you not fear (Allah)?” (Q. 7:65)[2]
وَجَاءَهُ
قَوْمُهُ يُهْرَعُونَ إِلَيْهِ وَمِنْ قَبْلُ كَانُوا يَعْمَلُونَ السَّيِّئَاتِ
قَالَ يَا
قَوْمِ هَؤُلَاءِ بَنَاتِي هُنَّ أَطْهَرُ لَكُمْ فَاتَّقُوا اللَّهَ وَلَا
تُخْزُونِ
فِي ضَيْفِي
أَلَيْسَ مِنْكُمْ رَجُلٌ رَشِيدٌ (هود:۷۸)
And
his people came rushing towards him, and
since
afore time they used to commit crimes
(sodomy), he said: “O my people~! Here are
my daughters, (i.e. the women of the nation),
they
are purer for you (if you marry them
lawfully). So fear
Allah and disgrace me not
with
regard to my guests! Is there not among
you a sing right-minded man?” (Q.
11:78)
b. انْكَارُ
الْوُقُوْع (inkāru
’l-wuqū‘), is either:
(i)
in positive
case (فِي الايجاب) to
indicate its non-occurrence, that it is unlikely to happen, the claimant
deserves ridicule, and it would be miracle if it did really happen, such as in
the following verses:
أَفَعَيِينَا بِالْخَلْقِ الْأَوَّلِ بَلْ
هُمْ فِي لَبْسٍ مِنْ خَلْقٍ جَدِيدٍ (ق:۱٥)
Were we then tired with the
first creation?
Nay, they are in confused doubt about a new
creation (i.e. Resurrection) (Q.
50:15)
أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ
(الصافات:۱٥۳)
Has He (then) chosen daughter
rather than
sons? (Q.
37:153)
(ii)
in negative
case (فِي النَّفْي) to indicate confirmation of its
occurrence, such as in the following verse:
فَلَمَّا
جَاءَهُمُ الْحَقُّ مِنْ عِنْدِنَا قَالُوا لَوْلَا أُوتِيَ مِثْلَ مَا أُوتِيَ
مُوسَى أَوَلَمْ يَكْفُرُوا بِمَا أُوتِيَ
مُوسَى مِنْ قَبْلُ قَالُوا سِحْرَانِ
تَظَاهَرَا وَقَالُوا إِنَّا بِكُلٍّ كَافِرُونَ
(القصص:٤۸)
But when the truth (i.e.
Muhammad with his Message) has come to them from Us, they say: “Why is he not
given theb like of what was given to Mūsā (Moses)? Did they not disbelievekin
that which was given to Mūsā (Moses) of old?” They say: “Two kinds of magic
[the Taurāt (Torah) and the Qur’ān], each helping the other!” And they say:
“Verily, in both we are disbelievers.” (Q. 28:48)
It could happen in the past as a warning and a
deterrent that it should not happen in future, such as:
وَمَا مَنَعَ
النَّاسَ أَنْ يُؤْمِنُوا إِذْ جَاءَهُمُ الْهُدَى إِلَّا أَنْ قَالُوا
أَبَعَثَ
اللَّهُ بَشَرًا رَسُولًا (الاسراء:۹٤)
And
nothing prevented men from believing when the
guidance came to them, except that they said:
“Has
Allah
sent a man as (His) Messenger?” (Q. 17:94)
It could
happen in the present to indicate its occurrence at present and in future, such
as:
أَتُتْرَكُونَ
فِي مَا هَاهُنَا آمِنِينَ (الشعراء:۱٤٦)
“Will you be
left secure in that which you
have here …?”
(Q. 26:146)
تَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنْسَوْنَ أَنْفُسَكُمْ
وَأَنْتُمْ تَتْلُونَ الْكِتَابَ
أَفَلَا تَعْقِلُونَ (البقرة:٤٤)
Enjoin you Al-Birr (
2.
التَّوْبِيْخ
(al-tawbīkh), admonishing (reproof, reproach, censure, reprimand, rebuke).
It indicates that it is not only rejecting what has happened, but also
reproaching it, namely, doing what is not supposed to do, and vice-versa,
namely, not doing what is supposed to do, such as in the following verses:
قُلْ أَتَعْبُدُونَ مِنْ دُونِ اللَّهِ مَا
لَا يَمْلِكُ لَكُمْ ضَرًّا وَلَا نَفْعًا وَاللَّهُ
هُوَ السَّمِيعُ الْعَلِيمُ المائدة:۷٦)
(Q.
5:76)
قَالَ
أَتَعْبُدُونَ مَا تَنْحِتُونَ. وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ
(الصافات:۹٥-۹٦)
(Q. 37:95-96)
وَهُمْ
يَصْطَرِخُونَ فِيهَا رَبَّنَا أَخْرِجْنَا نَعْمَلْ صَالِحًا غَيْرَ الَّذِي
كُنَّا نَعْمَلُ
أَوَلَمْ نُعَمِّرْكُمْ مَا يَتَذَكَّرُ فِيهِ مَنْ تَذَكَّرَ وَجَاءَكُمُ
النَّذِيرُ
فَذُوقُوا فَمَا لِلظَّالِمِينَ مِنْ نَصِيرٍ
(فاطر:۳۷)
(Q. 3537)
إِنَّ الَّذِينَ
تَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنْفُسِهِمْ قَالُوا فِيمَ كُنْتُمْ
قَالُوا
كُنَّا
مُسْتَضْعَفِينَ فِي الْأَرْضِ قَالُوا أَلَمْ تَكُنْ أَرْضُ اللَّهِ وَاسِعَةً
فَتُهَاجِرُوا فِيهَا فَأُولَئِكَ مَأْوَاهُمْ
جَهَنَّمُ وَسَاءَتْ
مَصِيرًا (النساء:۹۷)
(Q. 4:97)
3.
التَّقْرِيْر
(al-taqrīr), confirmation. It is making a person confirm and admit what
has happened.[3] A
confirmative expression is an affirmation, and therefore it is followed by a
clear affirmation, or following a clear affirmation. The examples of being
followed by a clear affirmation are as follows:
أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ. وَوَضَعْنَا عَنْكَ وِزْرَكَ. الَّذِي
أَنْقَضَ ظَهْرَكَ (الشرح:۱-۳)
(Q. 94:3)
أَلَمْ يَجِدْكَ يَتِيمًا فَآوَى. وَوَجَدَكَ ضَالًّا فَهَدَى (الضحى:٦-۷)
(Q. 93:6-7)
أَلَمْ يَجْعَلْ كَيْدَهُمْ فِي تَضْلِيلٍ .وَأَرْسَلَ عَلَيْهِمْ طَيْرًا
أَبَابِيلَ (الفيل:۲-۳)
(Q. 105:2-3)
أَلَيْسَ اللَّهُ
بِكَافٍ عَبْدَهُ وَيُخَوِّفُونَكَ بِالَّذِينَ مِنْ دُونِهِ وَمَنْ
يُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ هَادٍ (الزمر:۳٦)
The example
of following a clear affirmation is as follows:
حَتَّى إِذَا جَاءُوا قَالَ أَكَذَّبْتُمْ
بِآيَاتِي وَلَمْ تُحِيطُوا بِهَا عِلْمًا
أَمَّاذَا كُنْتُمْ تَعْمَلُونَ (النمل:۸٤)
(Q. 27:84)
As a matter of fact this kind of question indicating confirmation is that negating a negation is a
confirmation which is a strong affirmation.
4.
التَّعَجُّبْ
او التَّعْجِيْب (al-ta‘ajjub or al-ta‘jīb),
surprise (amazement or admiration), such as the following verses:
كَيْفَ تَكْفُرُونَ بِاللَّهِ وَكُنْتُمْ أَمْوَاتًا
فَأَحْيَاكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ثُمَّ إِلَيْهِ تُرْجَعُونَ
(البقرة:۲۸)
(Q. 2:28)
وَتَفَقَّدَ الطَّيْرَ فَقَالَ
مَا لِيَ لَا أَرَى الْهُدْهُدَ أَمْ كَانَ مِنَ الْغَائِبِينَ
(الصافات:النمل:۲۰)
(Q.
27:20)
فَأَشَارَتْ
إِلَيْهِ قَالُوا كَيْفَ نُكَلِّمُ مَنْ كَانَ فِي الْمَهْدِ صَبِيًّا (مريم:۲۹)
(Q. 19:29)
A question
may include many objectives, such as,
أَتَأْمُرُونَ النَّاسَ
بِالْبِرِّ وَتَنْسَوْنَ أَنْفُسَكُمْ وَأَنْتُمْ تَتْلُونَ الْكِتَابَ
أَفَلَا تَعْقِلُونَ (البقرة:٤٤)
(Q. 2:44)
In this verse the question includes
taqrīr (confirmation), tawbīkh )admonition(, and ta‘ajjub (surprise).
A genuine question and a
surprise could also be included in one question, such as:
سَيَقُولُ السُّفَهَاءُ مِنَ
النَّاسِ مَا وَلَّاهُمْ عَنْ قِبْلَتِهِمُ الَّتِي كَانُوا عَلَيْهَا...
(البقرة:۱٤۲)
(Q.
2:142)
5.
الْعِتَاب (al-‘itāb), critique,
such as in the following verses:
أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَنْ تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ
اللَّهِ وَمَا نَزَلَ مِنَ الْحَقِّ وَلَا يَكُونُوا كَالَّذِينَ أُوتُوا
الْكِتَابَ مِنْ قَبْلُ فَطَالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ
وَكَثِيرٌ مِنْهُمْ فَاسِقُونَ (الحديد:۱٦)
(Q.
57:16)
According
to Ibn Mas‘ūd this critique of Allah came only four years after they had
embraced Islam.
Among
the most lenient critique of Allah towards the Prophet s.a.w. when He
said,
عَفَا اللَّهُ عَنْكَ لِمَ أَذِنْتَ لَهُمْ حَتَّى يَتَبَيَّنَ لَكَ
الَّذِينَ صَدَقُوا
وَتَعْلَمَ الْكَاذِبِينَ (التوبة:٤۳)
(Q. 9:43)
6.
التَّذْكِيْر (al-tadhkīr),
reminding, as in the following verses:
أَلَمْ أَعْهَدْ إِلَيْكُمْ يَا بَنِي آدَمَ أَنْ لَا تَعْبُدُوا
الشَّيْطَانَ إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ (يس:٦۰)
(Q.
36:60)
... فَلَمَّا أَنْبَأَهُمْ بِأَسْمَائِهِمْ قَالَ أَلَمْ أَقُلْ لَكُمْ إِنِّي
أَعْلَمُ غَيْبَ السَّمَاوَاتِ
وَالْأَرْضِ وَأَعْلَمُ مَا
تُبْدُونَ وَمَا كُنْتُمْ تَكْتُمُونَ (البقرة:۳۳)
(Q. 2:33)
قَالَ هَلْ عَلِمْتُمْ مَا فَعَلْتُمْ بِيُوسُفَ وَأَخِيهِ إِذْ أَنْتُمْ
جَاهِلُونَ (يوسف:۸۹)
(Q. 12:89)
7.
الافْتِخَار (al-iftikhār), (showing pride, bosting, bagging), such
as in the following verse:
وَنَادَى فِرْعَوْنُ فِي قَوْمِهِ قَالَ يَا قَوْمِ أَلَيْسَ لِي مُلْكُ
مِصْرَ وَهَذِهِ الْأَنْهَارُ
تَجْرِي مِنْ تَحْتِي أَفَلَا
تُبْصِرُونَ (الزخرف:٥۱)
(Q.
43:51)
8.
التَّفْخِيْم (al-tafkhīm),
(showing respect), such as:
وَوُضِعَ الْكِتَابُ فَتَرَى الْمُجْرِمِينَ مُشْفِقِينَ مِمَّا فِيهِ
وَيَقُولُونَ يَا وَيْلَتَنَا
مَالِ هَذَا الْكِتَابِ لَا
يُغَادِرُ صَغِيرَةً وَلَا كَبِيرَةً إِلَّا أَحْصَاهَا وَوَجَدُوا
مَا عَمِلُوا حَاضِرًا وَلَا
يَظْلِمُ رَبُّكَ أَحَدًا (الكهف:٤۹)
(Q. 18:49)
9.
التَّهْوِيْل
وَالتَّخْوِيْف (al-tahwīl
wa ’l-takhwīf), warning and threatening
الْحَاقَّةُ . مَا الْحَاقَّةُ (الحاقة:۱-۲)
(Q. 39:1-2)
الْقَارِعَةُ. مَا الْقَارِعَةُ
(الْقَارِعَةُ:۱-۲)
(Q.
101:1-2)
10.
التّسْهِيْل
وَالتَّخْفِيف (al-tashīl wa’l-takhfīf),
easing and facilitating ,msuch as in the following verse:
وَمَاذَا عَلَيْهِمْ لَوْ آمَنُوا بِاللَّهِ وَالْيَوْمِ الْآخِرِ
وَأَنْفَقُوا مِمَّا رَزَقَهُمُ اللَّهُ
وَكَانَ اللَّهُ بِهِمْ عَلِيمًا النساء:۳۹)
(Q.
4:39)
11.
التَّهْدِيْدُ
وَ الْوَعِيْد (al-tahdīd wa ’l-wa
‘īd), threat and menace, such as:
أَلَمْ نُهْلِكِ الْأَوَّلِينَ (المرسلات:۱٦)
(Q.
77:16)
12.
لتكثير al-takthīr), showing
abundance, such as:
وَكَمْ مِنْ قَرْيَةٍ أَهْلَكْنَاهَا فَجَاءَهَا بَأْسُنَا بَيَاتًا أَوْ
هُمْ قَائِلُونَ (الاغراف:٤)
(Q.
7:4)
13.
التَّسْوِيَة (al-taswiyah),
drawing equal conclusions, such as:
إِنَّ الَّذِينَ كَفَرُوا سَوَاءٌ عَلَيْهِمْ أَأَنْذَرْتَهُمْ أَمْ لَمْ
تُنْذِرْهُمْ لَا يُؤْمِنُونَ (البقرة:٦)
(Q. 2:6)
14.
الامْر (al-amr), command, as in the following verses:
... وَقُلْ لِلَّذِينَ أُوتُوا الْكِتَابَ وَالْأُمِّيِّينَ أَأَسْلَمْتُمْ فَإِنْ أَسْلَمُوا فَقَدِ اهْتَدَوْا
وَإِنْ تَوَلَّوْا فَإِنَّمَا
عَلَيْكَ الْبَلَاغُ... (ال عمران:۲۰)
(Q. 3:20)
أَأَسْلَمْتُمْ = اسلموا
إِنَّمَا يُرِيدُ الشَّيْطَانُ أَنْ يُوقِعَ بَيْنَكُمُ الْعَدَاوَةَ
وَالْبَغْضَاءَ فِي الْخَمْرِ وَالْمَيْسِرِ
وَيَصُدَّكُمْ عَنْ ذِكْرِ اللَّهِ وَعَنِ
الصَّلَاةِ فَهَلْ أَنْتُمْ مُنْتَهُونَ (المائدة:۹۱)
(Q. 5:91)[4]
وَمَا أَرْسَلْنَا قَبْلَكَ مِنَ الْمُرْسَلِينَ إِلَّا إِنَّهُمْ
لَيَأْكُلُونَ الطَّعَامَ وَيَمْشُونَ فِي الْأَسْوَاقِ وَجَعَلْنَا بَعْضَكُمْ
لِبَعْضٍ فِتْنَةً أَتَصْبِرُونَ وَكَانَ رَبُّكَ بَصِيرًا (الفرقان:۲۰)
(Q.
25:20)
15.
التَّنْبِيْه (al-tanbīh), alerting (notification) indicating command, such as:
أَلَمْ تَرَ إِلَى رَبِّكَ كَيْفَ
مَدَّ الظِّلَّ وَلَوْ شَاءَ لَجَعَلَهُ سَاكِنًا
ثُمَّ جَعَلْنَا الشَّمْسَ عَلَيْهِ دَلِيلًا
(الفرقان:٤٥)
(Q. 25:45)
أَلَمْ تَرَ أَنَّ اللَّهَ أَنْزَلَ
مِنَ السَّمَاءِ مَاءً فَتُصْبِحُ الْأَرْضُ مُخْضَرَّةً
إِنَّ اللَّهَ لَطِيفٌ خَبِيرٌ (الحج:٦۳)
(Q. 22:63)
There
are 31 verses in the Qur’ān which start with أَلَمْ تَرَ meaning “don’t you see, don’t you
perceive, don’t you consider, etc.” intended as commands, “see!”, “perceive!”
consider!
” etc.
16.
التَّرْغِيْب (al-targhīb),
awakening of a desire or longing;
attraction, incitement to covetousness, such as:
مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا فَيُضَاعِفَهُ لَهُ
أَضْعَافًا كَثِيرَةً
وَاللَّهُ يَقْبِضُ وَيَبْسُطُ
وَإِلَيْهِ تُرْجَعُونَ البقرة:۲٤٥)
(Q. 2:245)
مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا فَيُضَاعِفَهُ لَهُ
وَلَهُ أَجْرٌ كَرِيمٌ (الحديد:۱۱)
(Q.
57:11)
يَا أَيُّهَا الَّذِينَ آمَنُوا هَلْ أَدُلُّكُمْ
عَلَى تِجَارَةٍ تُنْجِيكُمْ
مِنْ عَذَابٍ أَلِيمٍ (الصف:۱۰)
(10)[5]
17.
النَّهْي (al-nahy),
instruction of abstinence, such as in
the following verses:
أَلَا تُقَاتِلُونَ قَوْمًا نَكَثُوا أَيْمَانَهُمْ وَهَمُّوا بِإِخْرَاجِ
الرَّسُولِ وَهُمْ بَدَءُوكُمْ
أَوَّلَ مَرَّةٍ أَتَخْشَوْنَهُمْ
فَاللَّهُ أَحَقُّ أَنْ تَخْشَوْهُ إِنْ كُنْتُمْ مُؤْمِنِينَ (التوبة:۱۳)
(Q. 9:13)
This
is self evident when Allah says,
... فَلَا تَخْشَوُا النَّاسَ وَاخْشَوْنِ... (المائدة:٤٤)
(Q. 5:44)
يَا أَيُّهَا الْإِنْسَانُ مَا غَرَّكَ بِرَبِّكَ الْكَرِيمِ (الانفطار:٦)
(Q. 82:6)
18.
الدُّعَاء (al-du‘ā’),
supplication, a kind of prohibition requested by a person from low class to one
of higher class, from Allah’s servant to Him, as in the4 following verse:
... قَالَ رَبِّ لَوْ شِئْتَ أَهْلَكْتَهُمْ مِنْ قَبْلُ وَإِيَّايَ
أَتُهْلِكُنَا بِمَا
فَعَلَ السُّفَهَاءُ مِنَّا ...
(الأعراف:۱٥٥)
(Q.7:155)
19.
الاسترشَاد (al-istirshād), search for
guidance, such as:
... قَالُوا أَتَجْعَلُ فِيهَا مَنْ يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ
وَنَحْنُ نُسَبِّحُ
بِحَمْدِكَ وَنُقَدِّسُ لَكَ... (البقرة:۳۰)
(Q. 2:30)
20.
التَّمَنِّي(al-tamannī),longing, as in the verse:
... يَقُولُ الَّذِينَ نَسُوهُ مِنْ قَبْلُ قَدْ جَاءَتْ رُسُلُ رَبِّنَا
بِالْحَقِّ فَهَلْ
لَنَا مِنْ شُفَعَاءَ فَيَشْفَعُوا
لَنَا أَوْ نُرَدُّ فَنَعْمَلَ غَيْرَ الَّذِي
كُنَّا نَعْمَلُ... (الأعراف:53)
(Q. 7:53)
21.
الاسْتِبْطَاء (al-istibṭā’),
wishing delay
أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَأْتِكُمْ مَثَلُ
الَّذِينَ خَلَوْا مِنْ قَبْلِكُمْ
مَسَّتْهُمُ الْبَأْسَاءُ وَالضَّرَّاءُ وَزُلْزِلُوا حَتَّى يَقُولَ
الرَّسُولُ وَالَّذِينَ آمَنُوا
مَعَهُ مَتَى نَصْرُ اللَّهِ أَلَا
إِنَّ نَصْرَ اللَّهِ قَرِيبٌ (البقرة:۲۱٤)
22.
الْعَرْض (al-‘arḍ), making an offer, as in the verse:
... وَلْيَعْفُوا وَلْيَصْفَحُوا أَلَا تُحِبُّونَ أَنْ يَغْفِرَ اللَّهُ
لَكُمْ
وَاللَّهُ غَفُورٌ رَحِيمٌ (النور:۲۲)
(Q. 24:22)
23.
التَّحْضِيْض (al-taḥḍīḍ),
(incitement, inducement, prodding, prompting, instigation), as in the verse:
أَلَا تُقَاتِلُونَ قَوْمًا نَكَثُوا أَيْمَانَهُمْ وَهَمُّوا بِإِخْرَاجِ
الرَّسُولِ وَهُمْ
بَدَءُوكُمْ أَوَّلَ مَرَّةٍ ...
(التوبة:۱۳)
(Q. 9:13)
24.
التَّجَاهُل (al-tajāhul), ignoring,
as in the verse:
أَأُنْزِلَ عَلَيْهِ الذِّكْرُ مِنْ بَيْنِنَا بَلْ هُمْ فِي شَكٍّ مِنْ
ذِكْرِي بَلْ لَمَّا يَذُوقُوا عَذَابِ (ص:۸) (Q. 38:8)
25.
التَّعْظِيْم (al-ta‘ẓīm), (aggrandizement,
glorification, exaltation,
... مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ ... (البقرة:۲٥٥)
(Q. 2:255)
26.
التَّحْقِيْر (al-taḥqīr), (contempt, disdain, scorn; degradation,
humiliation, abasement, as in the verse:
وَإِذَا رَآكَ الَّذِينَ كَفَرُوا إِنْ يَتَّخِذُونَكَ إِلَّا هُزُوًا
أَهَذَا الَّذِي يَذْكُرُ آلِهَتَكُمْ وَهُمْ بِذِكْرِ الرَّحْمَنِ هُمْ
كَافِرُونَ (الانبيياء:۳٦)
(Q. 21:36)
27.
الاِكْتِفَاء (al-iktifā’), showing
sufficiency, as in the verse:
وَيَوْمَ الْقِيَامَةِ تَرَى الَّذِينَ كَذَبُوا عَلَى اللَّهِ وُجُوهُهُمْ
مُسْوَدَّةٌ أَلَيْسَ فِي جَهَنَّمَ مَثْوًى لِلْمُتَكَبِّرِينَ (الزمر:٦۰)
(Q. 39:60)
28.
الاِسْتِبْعَاد (al-istib‘ād), omitting,
as in the verse:
وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ يَوْمَئِذٍ يَتَذَكَّرُ الْإِنْسَانُ
وَأَنَّى لَهُ الذِّكْرَى (الفجر:۲۳)
(Q. 89:23)
وَيَقُولُونَ
مَتَى هَذَا الْوَعْدُ إِنْ كُنْتُمْ صَادِقِينَ (يس:٤۸)
29.
الاِيْنَاس (al-īnās), (intimacy,
friendliness), as in the verse:
وَمَا تِلْكَ بِيَمِينِكَ يَا مُوسَى (طه:۱۷)
(Q. 20:17)
30.
التَّهَكمُ وَالاِسْتِهْزَاء (al-tahakkum
wa ’l-istihzā’),
mockery, secorn, as in the verse:
قَالُوا يَا شُعَيْبُ أَصَلَاتُكَ تَأْمُرُكَ أَنْ
نَتْرُكَ مَا يَعْبُدُ آبَاؤُنَا أَوْ أَنْ نَفْعَلَ
فِي
أَمْوَالِنَا مَا نَشَاءُ إِنَّكَ لَأَنْتَ الْحَلِيمُ الرَّشِيدُ (هود:۸۷)
(Q. 11:87)
فَرَاغَ إِلَى آلِهَتِهِمْ فَقَالَ أَلَا
تَأْكُلُونَ (91) مَا لَكُمْ لَا تَنْطِقُونَ (الصافات:۹۱-۹۲)
(Q. 37:91-92)
31.
التَّاكِيْد (al-ta’kīd), (emphasis), as in the verse:
أَفَمَنْ حَقَّ عَلَيْهِ كَلِمَةُ الْعَذَابِ أَفَأَنْتَ تُنْقِذُ مَنْ فِي
النَّارِ (الزمر:۱۹)
(Q. 39:19)
32.
الاِخْبَار (al-ikhbār), a medium
of information, as in the following verses:
أَفِي قُلُوبِهِمْ مَرَضٌ أَمِ ارْتَابُوا أَمْ
يَخَافُونَ أَنْ يَحِيفَ اللَّهُ عَلَيْهِمْ وَرَسُولُهُ بَلْ أُولَئِكَ هُمُ
الظَّالِمُونَ (النور:٥۰)
(Q.
24:50)
المراجع:
جلال الدين السيوطي (ت. ۹۱۱\۱٥۰٥). الإتقان في علوم القران. ج ۲, ص
۲۱۲-۲۱۷
عبد العليم السيد فوده. أساليب الاستفهام في القران. القاهرة: رسالة
ماجستير, ۱۹٥۳
عبد الكريم محمود يوسف. أسلوب الاستهام في القران الكريم. دمشق,
۱۹۹۹م
[1] The term أَفَلَا تَعْقِلُونَ is mentioned 13 (thirteen)
times in the Qur’ān, and the remaining are: Q. 2:44,
76; 3:65; 6:32; 7:169; 10:16; 11:51; 12:109; 21:67; 23:80; 28:60; and 37: 138.
[2] The term أَفَلَا تَتَّقُونَ in
mentioned 5 (five) times in the Qur’ān, and the remaining are: Q. 10:31; 23:23, 33, and
87.
[3] Abū Ḥayyān reported from Sībawayh that in the question meant confirmation the
particle هَلْ (hal)
is not used, but rather the particle hamzah أ (a),
but some grammarians say that the
particle هَلْ (hal) is also used to indicate تَقْرِيْر (confirmation) as in the following verse هَلْ فِي ذَلِكَ قَسَمٌ لِذِي
حِجْرٍ (الفجر:٥) ”There are indeed in them (the above oaths) sufficient proofs for men
of understanding (and that they should avoid all kinds of sins and disbeliefs!”
(Q. 89:5). In the above translation the
particle هَلْ is used for confirmation with
the term “indeed.”
[4] Similar verses where the expression فَهَلْ أَنْتُمْ
are Q. 11:14;
14:21; 21:80, 108; and 40:47.
[5] For similar verses where the expression هَلْ
أَدُلُّكُمْ is
used, see Q. 20:40 and 28:12.
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